1 Now the first indeed had regulations of worship and the earthly Miqdash.

2 For a Tent was prepared: the first part, in which was the lampstand, and the table, and the showbread, which is called the Miqdash.

3 And after the second veil, the part of the Tent which is called Most Qodesh,

4 to which belonged the golden censer, and the ark of the Covenant overlaid on all sides with gold, in which were the golden pot that held the manna, and the rod of Aharon that budded, and the tablets of the Covenant,

5 and above it the keruḇim of esteem were overshadowing the place of atonement – about which we do not now speak in detail.

6 And these having been prepared like this, the kohenim always went into the first part of the Tent, accomplishing the services.

7 But into the second part the kohĕn ha’gadol went alone once a year, not without blood, which he offered for himself and for sins of ignorance of the people,

8 the Ruaḥ ha’Qodesh signifying this, that the way into the Qodesh Miqdash was not yet made manifest while the first Tent has a standing,

9 which was a parable for the present time in which both gifts and slaughterings are offered which are unable to perfect the one serving, as to his conscience,

10 only as to foods and drinks, and different washings, and fleshly regulations imposed until a time of straightening out.

11 But Mashiaḥ, having become a Kohĕn ha’Gadol of the coming good, through the greater and more perfect Tent not made with hands, that is, not of this creation,

12 entered into the Qodesh Miqdash once for all, not with the blood of goats and calves, but with His own blood, having obtained everlasting redemption.

13 For if the blood of bulls and goats and the ashes of a heifer, sprinkling the defiled, makes qadosh for the cleansing of the flesh,

14 how much more shall the blood of ha’Mashiaḥ, who through the everlasting Ruaḥ offered Himself unblemished to 𐤉𐤄𐤅𐤄, cleanse your conscience from dead works to serve the living Elohim?

15 And because of this He is the Mediator of a Renewed Covenant, so that, death having taken place for redemption of the transgressions under the first Covenant, those who are called might receive the promise of the everlasting inheritance.

16 For where a covenant is, it is necessary for the death of the covenanted one to be established.

17 For a covenant over those dead is firm, since it is never valid while the covenanted one is living.

18 Therefore not even the first was instituted without blood.

19 For when, according to Torah, every Command had been spoken by Mosheh to all the people, he took the blood of the heifer, with water, and scarlet wool, and hyssop, and sprinkled both the Book itself and all the people,

20 saying, “This is the blood of the Covenant which 𐤉𐤄𐤅𐤄 commanded you.”

21 And in the same way he sprinkled with blood both the Tent and all the vessels of the service.

22 And, according to the Torah, almost all is cleansed with blood, and without shedding of blood there is no forgiveness.

23 It was necessary, then, that the copies of the ones of the shamayim should be cleansed with these, but the ones of the shamayim themselves with better slaughter offerings than these.

24 For Mashiaḥ has not entered into a Miqdash made by hand – figures of the true – but into the shamayim itself, now to appear in the presence of 𐤉𐤄𐤅𐤄 on our behalf,

25 not that He should offer Himself often, as the kohĕn ha’gadol enters into the Miqdash year by year with blood not his own.

26 For if so, He would have had to suffer often, since the foundation of the world. But now He has appeared once for all at the end of the ages to put away sin by the offering of Himself.

27 And as it awaits men to die once, and after this the judgment,

28 so also ha’Mashiaḥ, having been offered once to bear the sins of many, shall appear a second time, apart from sin, to those waiting for Him, unto deliverance.